Bhagavad Gita 7.20
Spoken by Krishna · Verse 20 of 30
कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः | तं तं नियममास्थाय प्रकृत्या नियताः स्वया ||२०||
kāmais tais tair hṛta-jñānāḥ prapadyante'nya-devatāḥ | taṃ taṃ niyamam āsthāya prakṛtyā niyatāḥ svayā || 20 ||
Wisdom stolen by desire: they worship other deities, following various rites, driven by their own nature.
Word by word (3)
- kāmaiḥ taiḥ taiḥ hṛta-jñānāḥ prapadyante anya-devatāḥ
- — those whose wisdom has been stolen by this or that desire take refuge in other deities · kāmaiḥ = by desires (instrumental plural — the agent of the action). taiḥ taiḥ = by this or that (reduplication expressing variety — 'by various desires,' 'by one desire or another'). hṛta = stolen, carried away (past participle of √hṛ — the same root as V15's 'apahṛta-jñāna' — knowledge stolen by māyā; here specifically by desires). jñānāḥ = whose knowledge (compound: kāmaiḥ taiḥ taiḥ hṛta-jñānāḥ = whose knowledge has been stolen/led away by various desires). prapadyante = take refuge (the same prapatti verb as V14 and V16 — now applied to other deities, not to Krishna). anya-devatāḥ = other deities (anya = other; devatā = deity — not the Supreme but subordinate deities who govern specific powers, realms, or aspects of existence).
- taṃ taṃ niyamam āsthāya — prakṛtyā niyatāḥ svayā
- — following this or that observance — constrained by their own nature · taṃ taṃ = this and that (reduplication — various, this or that). niyamam = observance, rule, vow (niyama = religious rule, observance, discipline — specific ritual practices associated with specific deities). āsthāya = following, resorting to (āsthāya = having taken one's stand on, having resorted to). prakṛtyā = by nature (instrumental — prakṛti in the sense of one's own nature, character, constitution). niyatāḥ = constrained, regulated, governed (niyata = ruled by, controlled by — past participle of ni + √yam). svayā = their own (possessive — their own nature). The mechanism: desires lead away the discrimination (hṛta-jñāna); the desire-guided person follows specific observances (niyama) associated with specific deities; and this is driven by their own nature (svayā prakṛtyā). V20 is descriptive, not condemnatory: this is how it works for those whose discriminating knowledge has been led away by specific desires.
- hṛta-jñānāḥ vs. apahṛta-jñānāḥ — V20 and V15 in parallel
- — in V15, māyā steals knowledge; in V20, desires steal knowledge — the same mechanism from two angles · V15 described those who cannot take refuge: 'māyayāpahṛta-jñānāḥ' (whose knowledge has been stolen by māyā). V20 describes those who take refuge in OTHER deities: 'kāmais taiḥ taiḥ hṛta-jñānāḥ' (whose knowledge has been stolen by various desires). The two verses form a pair: māyā (V15) and kāma/desires (V20) are the two agents that divert the discriminating knowledge that would lead to the Supreme. In both cases, the knowledge that would enable recognition of the ground (V19's 'vāsudevaḥ sarvam') is compromised. The result: V15's persons cannot take refuge at all; V20's persons take refuge in partial deities. Both are consequences of divided, desire-led knowledge.
Those whose discernment is carried away by this or that desire turn to other gods, following this or that rite, driven by their own nature.
A modern analogy
A person who is deeply motivated by the desire for a particular outcome (health, wealth, success, a relationship) may seek out any spiritual, religious, or practical framework that promises to deliver that outcome. Their discriminating wisdom — which might lead them to ask 'what is the highest good?' — is led away by the specific desire. They follow various practices (niyama) associated with whatever deity or system is associated with their desired outcome. This verse describes this mechanism without condemning it.
What it does NOT mean
This verse is NOT a condemnation of all worship of other deities. The verses that follow will clarify that Krishna himself establishes the faith of those who worship other deities — and those deities do grant their devotees the benefits they seek. This verse identifies the mechanism (desires leading away wisdom) but does not declare the worship invalid or fruitless. It is a description of the path's limitation (transient rewards) rather than an invalidation.
Take with you
- This verse invites self-examination: what desires are currently leading away my discriminating wisdom (hṛta-jñāna)? The desire for a specific outcome, for safety, for recognition — when these desires are strong, they can divert spiritual orientation toward means (deities or practices associated with those outcomes) rather than the Ground itself.
- The phrase 'svayā prakṛtyā niyatāḥ' (constrained by their own nature) is important: the choice of other deities is not arbitrary but is driven by the person's own nature and desires. This means the path is individual — each person's desires and nature determine their spiritual orientation. The teaching of these verses — the four kinds of devotees and the wise one who knows 'Vāsudeva is all' — is to transform the orientation from desire-driven to wisdom-rooted.
- Read this verse together with the ones that follow: this verse gives the mechanism (desire-led); the next gives Krishna's response (He strengthens the faith of those who worship other deities); and the one after gives the outcome (the devotees of other deities receive benefits from those deities). The Gita does not dismiss the other paths but shows they lead to partial, transient results — the fruit of those of little understanding is finite.
Public-domain translations (6) compare all →
Those whose wisdom has been led away by this or that desire resort to other Gods, engaged in this or that rite, constrained by their own nature. [1]
Others again, deprived of discrimination by this or that desire, following this or that rite, devote themselves to other gods, led by their own natures. [4]
Men whose wisdom has been rent away by desires go to other Gods, observing various rites, constrained by their own nature. [5]
Men whose understanding has been misled by various desires go to other minor gods, and practising this or that external rite, are driven by their own natures. [6]
Nathless, those other worshippers who follow after other Gods, and bring to them devotion and sacrifice, these also worship Me, though not in the greater way. [7]
Others again, whose discrimination has been led astray by desires, devoted to various gods, follow various rules, constrained by their own natures. [9]
This verse speaks to
Where this thread continues
The evildoer, the deluded, the lowest of men, those whose knowledge māyā has stolen — these do not take refuge in Me.
Whatever form a devotee seeks to worship with śraddhā — that very faith I make unwavering.
The fruit of those of little understanding is finite — god-worshippers go to the gods; My devotees come to Me.
Brahman-become, serene, neither grieving nor desiring, equal to all beings — he attains supreme bhakti to Me.
With that faith, the devotee worships that deity and gains the desired objects — these being dispensed by Me alone.
Taking refuge in ego, power, arrogance, kāma, krodha — they hate Me in their own bodies and in others.
Verse 20 of 30 · back to Chapter 7